Many of us find ourselves in the odd situation of not believing in religion – but nevertheless being interested in it, moved by it and sympathetic to some of its aims. We may enjoy religious art and architecture, music and community, and even some of the rituals – while being unable to believe in angels, divine commandments or stories about the afterlife. This book is about those feelings and what we might do about them. The School of Life is a secular organisation fascinated by the gaps left in modern society by the gradual disappearance of religion. We’re interested in how hard it is to find a sense of community, how rituals are dying out and how much we sometimes crave the solemn quiet you find in religious buildings. This book lays out how we might absorb the best lessons of religion, update them for our times and incorporate them into our daily lives and societies – without taking on the supernatural or doctrinaire elements. This book tries to rescue some of what remains wise and useful from all that no longer seems (to many of us) to be quite true.

Religious belief, once in the domain of the humanities, has found a new home in the sciences. Promising new developments in the study of religion by cognitive scientists and evolutionary theorists put forward empirical hypotheses regarding the origin, spread, and character of religious beliefs. Different theories deal with different aspects of human religiosity – some focus on religious beliefs, while others focus on religious actions, and still others on the origin of religious ideas. While these theories might share a similar focus, there is plenty of disagreement in the explanations they offer. This volume examines the diversity of new scientific theories of religion, by outlining the logical and causal relationships between these enterprises. Are they truly in competition, as their proponents sometimes suggest, or are they complementary and mutually illuminating accounts of religious belief and practice? Cognitive science has gained much from an interdisciplinary focus on mental function, and this volume explores the benefits that can be gained from a similar approach to the scientific study of religion.

Recent Reference Books in Religion provides incisive summaries and evaluations of more than 350 contemporary reference works on religious traditions ancient and modern that have been published in English, French and German. For maximum usefulness to readers, Professor Johnston has broadly defined religion to include not just the world religion of Christianity , Judaism, Islam, Hinduism, and Buddhism but also such alternative approaches as mythology, folklore, and the philosophy of ethics. Each entry, analyzing a particular work, includes full bibliographic details as well as commentary: outstanding articles and contributors are highlighted, strengths and weaknesses are carefully noted and weighed. Readers are directed to volumes whose strengths and weaknesses are carefully noted and weighed. Readers are directed to volumes whose strengths complement the weaknesses of others. An indispensable guide in any religious studies collection, Recent Reference Books in Religion: 2nd Edition includes works published through the end of 1997. It also includes a Glossary that describes types and functions of refernce books, and five indexes: Titles, Authors, Topics, Persons and Places.

From the author of The Architecture of Happiness, a deeply moving meditation on how we can still benefit, without believing, from the wisdom, the beauty, and the consolatory power that religion has to offer. Alain de Botton was brought up in a committedly atheistic household, and though he was powerfully swayed by his parents' views, he underwent, in his mid-twenties, a crisis of faithlessness. His feelings of doubt about atheism had their origins in listening to Bach's cantatas, were further developed in the presence of certain Bellini Madonnas, and became overwhelming with an introduction to Zen architecture. However, it was not until his father's death -- buried under a Hebrew headstone in a Jewish cemetery because he had intriguingly omitted to make more secular arrangements -- that Alain began to face the full degree of his ambivalence regarding the views of religion that he had dutifully accepted. Why are we presented with the curious choice between either committing to peculiar concepts about immaterial deities or letting go entirely of a host of consoling, subtle and effective rituals and practices for which there is no equivalent in secular society? Why do we bristle at the mention of the word "morality"? Flee from the idea that art should be uplifting, or have an ethical purpose? Why don't we build temples? What mechanisms do we have for expressing gratitude? The challenge that de Botton addresses in his book: how to separate ideas and practices from the religious institutions that have laid claim to them. In Religion for Atheists is an argument to free our soul-related needs from the particular influence of religions, even if it is, paradoxically, the study of religion that will allow us to rediscover and rearticulate those needs.

At the heart of our current moment lies a universal yearning, writes David Zahl, not to be happy or respected so much as enough--what religions call "righteous." To fill the void left by religion, we look to all sorts of everyday activities--from eating and parenting to dating and voting--for the identity, purpose, and meaning once provided on Sunday morning. In our striving, we are chasing a sense of enoughness. But it remains ever out of reach, and the effort and anxiety are burning us out. Seculosity takes a thoughtful yet entertaining tour of American "performancism" and its cousins, highlighting both their ingenuity and mercilessness, all while challenging the conventional narrative of religious decline. Zahl unmasks the competing pieties around which so much of our lives revolve, and he does so in a way that's at points playful, personal, and incisive. Ultimately he brings us to a fresh appreciation for the grace of God in all its countercultural wonder.

This important collection of essays addresses the question of why scholars can no longer do without class in religious studies and theology, and what we can learn from a renewed engagement with the topic. This volume discusses what new discourses regarding notions of gender, ethnicity, and race might add to developments on notions of class.

On comparative religion